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THE Lip of Truth Opened, Againſt a Dawber with untempered Morter. A few words againſt a Book, written by Magnus Bine Prieſt, in the County of Suſſex, which he calls, The ſcornful Quakers anſwered, &c.

But he himſelf is found the Scorner, and the Lyer, charging me with things I never ſpoke, nor never entered into my heart to ſpeak. THO. LAWSON.

Then ſaid they, come and let us deviſe devices againſt Jeremiah, for the Law ſhall not periſh from the Prieſt, nor Counſel from the wiſe, nor the Word from the Prophet; come and let us ſmite him with the tongue, and let us not give heed to any of his words,

Jer. 18.18.

London, Printed for Giles Calvert, and are to be ſold at the Black-ſpread Eagle at the Weſt end of Pauls. 1656.

THE Lip of Truth Opened, Againſt a Dawber with untempered Morter.

MAGNUS BINE.

AS for all thy unſavory, unſeaſoned, unwholeſome ſpeeches, lying, ſlandering, and falſe accuſing words againſt me, all over thy book, and others, and thy ſcornful ſpeeches, which thou charges me withal.

I ſay, each one, who grows up in that which is contrary to the will of man, have Salt in themſelves to ſavor withal, and diſcerne between envious words, and ſharp and ſound reproof, againſt deceit and deceivers, ſuch thou cannot hurt, nor thy inchantments cannot prevail, but to ſtrengthen the hands of evil doers is thy work, and where the juſt is moving, and deſires begot to come out of iniquity, which is a bond, thou utters lies and deceit, ſo ſowes to the fleſh that the bond of iniquity ſhould not be broken; ſo that none by the may be deceived, do I this write and the truth declare, what ever thou judge of it, that in thy own conſcience, and all conſciences as it riſes ſhall anſwer it, and bear witneſs to it, thou haſt2 erred from the ſpirit as Balaam did; and read Balak, his nature hath prevailed with thee, to oppoſe the Iſrael of God, and defie them for love to the earth, and though thou may ſpeak againſt Balaam, yet when that in thy conſcience ariſes, which now is covered with thick earth, thou ſhall read thy abomination to be above his, he ſaid, if Balak would give him his houſe full of ſilver and gold, he could not go beyond the word of the Lord his God, to do leſſe or more, Numb. 22.18. but contrary to the word, and contrary to that in thy conſcience, art thou lying againſt, ſlandering and defying them, whom God hath, and will bleſs, and all this for thy two Pariſh Tyth; and whether thou be in Balaams ſteps, yea or nay, let that in thy conſcience judge, and thy own confeſſion, who confeſſes thou lives in covetous practices, as in thy book page 51. and if covetous practices be not in Balaams ſteps, I leave it to all the wiſe in heart to judge, and if ever thy eye be opened, thou ſhalt ſee that it is Iſrael, who abides in his tents, which thou utters ſo many unſavory words againſt, who cannot, but teſtifie againſt thy, even thy covetous practices, which thou ſayes thou lives in.

In thy Epiſtle to the Reader, thou exhorts him not to ſin, I ſay the Reader that ſins not, will deny thee who lives in covetous practices, and ſee thee to be an Idolater, though thou ſay thou art annointed to preach, Covetouſneſs is Idolatry, Col. 3.5. and covetouſneſs was not as much as once to be named among the Saints, Epheſ. 5.3. much leſſe to be lived in as thou doth, as thou ſaith of thy ſelf,; and the Reader that reads over thy book, may ſee, that though thou exhort him not to ſin, yet in ſeveral places of thy book thou ſaies, no Saint is or can be without ſin while he is upon earth; ſo he may tell thee thou art in confuſion, a ſayer and not a doer, who bids him not ſin, yet tells in thy book thou art in covetous practices, ſo an Idolater, a pittiful example among thy flock, let that in thy conſcience and thy words be witneſs, and by the mouth of two or three witneſſes, ſhall every thing be eſtabliſhed.

Again thou bids him long to ſee the new earth, wherein dwells righteouſneſs.

I anſwer, the Reader that ſees the new earth where righteouſneſs3 dwells, he will ſee the in the old earth, where unrighteouſneſs dwels, for all covetous practices, folly and ſelfiſhneſs, which thou art guilty of, as thou ſaith page 64. all this is in the old earth; ſo thou who bears theſe things as aforeſaid, is the earth that bears thorns and bryars, is rejected of God and of us, who dwell in God; and of every Reader, who ſees and grows up in the new earth, where righteouſneſs d•ells, ſo ſuch Readers ſhall ſee thee to be in hyprocriſie, who tells of the new, but lives in the old, and this thy high talking, and looſe walking, gives an ill report of the good land, preaches to every conſcience that knows thee, that thou art in hypocriſie, and it gives an ill ſmell in the Nations, and who grows up in the new, ſhall deny thee, and all covetous ones who live in the old; ſo you are left with aſſemblies, that are without the gate.

Further thou ſaies to the Reader, Take heed of the two fooliſh, blind, mad Generations of Ranters and Qu•kers.

I anſwer, If we & what we preach, were not fool ſhne•s to the covetous & ſelfiſh, we could not be of God, 1 Cor. 1.18. and our eye God hath opened which was blinded, and eye ſalve from him is received, ſo that we ſee, yea, and there is that in thy conſcience lets thee ſeee, we have read thy heart, but thou Moab like, art in the ſeat of eaſe, in the fleſh and thou cannot receive us, and be ſelfiſh, and live in covetous practices, as thou ſaith, thou doſt, neither can we own thee, though thou ſay thou art annointed to preach; ſo long as thou lives in covetous practices, and in that thou calls us mad, read this, when Chriſt was come, who put an end to the firſt Prieſthood and Tyth, the Jews who were of them that paid and took Tyth, they ſaid of Chriſt, He is mad why hear ye him, John 10 20 and the ſame ſeed paſſeth through and ſuffers the ſame reproach and ſcorn now among Tyth takers and Tyth payers, and thou art one, who hath the Tyth of two Pariſhes; and in as much as thou joins us with Ranters, know this, that there is many thouſands in this Nation, both high and low, rich and poor, who though they cannot own us, as to grow up in the life with us, becauſe the Croſſe is ſharp, and the way narrow, to him that hath his many Idols, yet are we ſo far manifeſt to their conſciences, as that they cannot but ſecretly witneſs4 againſt thee in this thing; and that no people on the face of the earth ſo differs from them as we, yea, and though thy will be angry as the Nations are, becauſe truth ſmites and ſtrikes at thy Idols, who confeſſes thy covetous practices, who haſt the Tyth of two Pariſhes, yet there is that in thy conſcience, which in the fleſh thou makes merry over, and haſt ſent a gift, as I may ſay, a lying Book to the Nations, the earthly kinred, to increaſe their mirth, over that which bears witneſs, their deeds, and thy deeds be evil, yet it ſhall witneſs us to be of God, ſo the witneſs of men we receive, but lo, the witneſs of God is greater.

Friend, read ſoberly, what is it hath broken thy Covenant and fellowſhip with the Ranters, it hath been but broken of late, ſee if they be denied for conſcience ſake, or for thy two Pariſh Tyth ſake, for men are making a reformation in the earth, and caſting out the ſcandalous, I know thou art crafty and ſhifty, and thy crying againſt the truth, it makes room in the hearts of Sions enemies, to receive thee, and let thee in; ſo thou puſhing with thy horn againſt them, who cry for equity, and wait to ſee righteouſneſs and juſtice run down the ſtreets; in ſo doing, through thy policy, craft and guile, thou may think to proſper and magnifie thy ſelf in the earth, the candle is lighted and ſet upon a golden Candleſtick, if that in thy conſcience let the ſee I ſpeak the truth, let not thy will which leads thee into covetous practices, call me a falſe SEER; but ſtay thou, wilt ſay, for Conſcience ſake thou breaks off from, and witneſſes againſt the Ranters; well, I ſay I am glad that thou denies them, and thy carding, dicing, hunting, vain pleaſures, and idle jeſting, which feeds the old man, and if thou obey that which witneſſes againſt theſe evil things, it will lead the out of all ſelfiſhneſs, ſome, rubbiſh, and not let thee taſt of the dreggs of the old Bottle, and come out of thy covetous practices which thou confeſſes thou lives in, thy two Pariſh Tyth, thy hearts great Idol, and we cannot but own thee in that which divides thee and thy Idols aſſunder, that in thy conſcience, this ſhall own, though fleſh be angry, and OLD CAIN would murder and be wroth.

Thou tells the Reader, that I ſcoff at the ſufferings and dying of Chriſt in the fleſh.

Anſw. My Conſcience bears me witneſſe in the ſight of God, that thou ſpeaks falſly of me, for the juſt one was betrayed and crucified, Matt. 27.35. And in that he dyed he dyed unto ſin once, and in that he lives, he lives unto God, Rom. 6.10. This witneſs bear we.

Thou tells the Reader, that a companion of mine told thee, he was Chriſt, and that I yielded to it by ſilence.

Anſw. This is a lie he uttered no ſuch word.

Thou tells the Reader, there is variety of waies to Sion.

I anſwer, that is falſe, the way is but one, 1 Kings 8.36. ſaith Solomon; ſaith Iſaiah, Iſa. 30.21. Saith Jeremiah, Jer. 6.16. & 32 39. One way ſaith Jeremiah, and ſaith Chriſt I am the way, John 14.6. who was before Abraham, before the world was, even of old, and all the Patriaths, Prophets, Apoſtles and all the holy men of God, who have walked and do walk in the good old way, all theſe received, and receive grace from Chriſt, who is the way, John 14 6. Now thou that lives in folly, ſelfiſhneſs and covetous practices, thou art out of the one way, the unclean walk not in it, Iſa. 35.8. So art the Backſlider in heart, fi•led with thy own waies, Prov. 14.14. folly, ſelfiſhneſs, and covetous practices; here is the many waies, here is thy variety, theſe lead from Sion into the Chambers of death, now Peter a Miniſter by the will of God, he ſpoke of ſome that were in thy practices, covetous practices, 2 Pet. 2.14.15. and he ſaid, they had forſaken the right way.

Thou tells me, that the light within me, tells me, that I call thee Prieſt in pride and ſcorn, page 15.

I anſwer, this is not true, neither in pride, nor in ſcorn, do I call the Prieſt, but I call the Prieſt for that thou takes Tyth, the wage of the firſt Prieſthood, yet thou denies to do his work; and Chriſt who is a Prieſt for ever, who put an end to the Prieſthood, to the work, he alſo put an end to the wage, that he confirmed it to any other, prove it if thou canſt.

Thou ſaies I ſcoff at thy ſaying, Chriſt is the firſt principle of pure Religion, and asks me if I will be religious without the Son6 of God, and asks if we muſt go to Sinai, to make us religious, was not Paul there, and was a perſecutor, &c. page 16.17.

I anſwer, Scoffing I deny, it is thy own, and O ſhameleſs man, did not I write unto thee, and haſt not thou printed it, that who is come to the Son is in the pure Religion, and yet thou asks me if I will be religious without the Son, yet know this, that while Paul perſecuted, &c. though he had the letter without, yet he was without the law, Rom. 7.9 Now Chriſt is the true light, who lighteth every one, John 1.9. This light is the law written in the heart, for ſaith Solomon, the Law is light, Prov. 6.23. which light cometh from Chriſt, who lighteth every one, now who love the light, the Law written in the heart, is come to the firſt principle, which ſhews evill and corruption, it condemns for every tranſgreſſion, there the pure religion in meaſure is witneſſed, now when the ſeed, which is Chriſt is come, trangreſſion is finiſhed, the Body dead becauſe of ſin, Rom. 8.10 If this thou could receive thou would not ſtumble at what I ſaid, or do now ſay, but would know the Law, which is the Scoolmaſter to bring to Chriſt, Coll. 3, 24. and Chriſt lighteth every one, and the Law is light; ſo thou that asks if we muſt go to Sinai to make us religious, makes it appear thou knows not the Law written in the heart, which condemnes and is added becauſe of tranſgreſſion, till the ſeed come, who finiſhes tranſgreſſion, where condemnation is not, if at this thou ſtumble it is that the Scripture may be fulfilled, Chriſt the ſeed a ſtumbling ſtone; but come let us try thy religion: Iames tells us what the pure religion is, even to be kept unſpotted from the world, Iames 1.27. Now folly is a ſpot of the world, ſelfiſhneſs a ſ•ot, covetous practices are ſpots of the world; ſo out of thy own mouth, thou art found out of the pure religion.

Thou ſaies the Scriptures are the ſure word of God, page 17.

I anſwer, the Scriptures are a witneſs againſt thee, ſaying God is the Word, Iohn 1.1. and Chriſt, his name is called the word of God, Rev. 19.13. This word is quick and powerful, and if ever thou comes to know it, and to be in it, thou will be freed of thy covetous practices, now of this word the Scriptures is a true declaration, Luke 1.1. Iohn 5.39. 1 Iohn 1.3.

Thou ſaies, the end of the Scriptures, is to turn People to Chriſt, page 17.

Anſw. The Scriptures cannot turn any to Chriſt, but they teſtifie of that which turn men to Chriſt; Chriſt ſaid no man can come to me except the Father draw him, Iohn 6.44. and the ſame that turns to Chriſt draws to Chriſt, and this is the Father, not the Scriptures, and this is not to deny the Scriptures; and ſaith Chriſt to the Jews, who had the Scriptures, Search the Scriptures in them ye think to have life, they thought ſo, in the mean time perſecuted the life, Iohn 5.39, 40. They teſtifie but of me ſaith Chriſt, and ye will not come to me to have life, the ſame that turns to Chriſt, the ſame draws to Chriſt, this is not the Scriptures, but his Father, Iohn 6.44 and the Scriptures is for the perfecting of the man of God, but the man of ſin wreſts them, therewith to uphold his waies againſt the man of God.

Thou ſaies the Scriptures are a pretious light, page 17. Yet all the light that is in them, is borrowed from the Son.

I anſwer, All this is thy words, the Scriptures ſay God is light, and Chriſt is light, but where is the Scriptures called a light, prove thou that; and whereas thou ſaies, all the light that is in them, thou tells of light being in the Scriptures, I ſay the light was before the Scriptures were, and the light was in them who gave out the Scriptures, but that light is in the Scriptures, prove thou that, or tell me, what one of Scriptures hath light in it.

Thou ſaies I deny the perſon of Chriſt the Mediator, page 18.

I anſwer, this is a lie, for I own one God, and one Mediator between God and Men, the man Chriſt Jeſus, who is the expreſſe image of the Fathers perſon, Heb. 1.3. Now for the peoples ſake, whom thou with thy high words deceives, ſhall I make it manifeſt, thou bears the marks of the deceivers, that the holy men of God witneſſed againſt, and this by plain Scriptures I ſhall prove, though by trading with the Scriptures, thou get thy livelyhood two pariſh Tyth.

Thou ſaies I am ſtill dreaming of the light within, but if I knew what it were, it would not move me to ſlight the letter, the hiſtory, the blood of Chriſt without, page 19.

I anſwer, the light within is pretious and if I had not owned8 it, thy dreams might have gone undiſcovered for me, but bleſſed be God, who hath cauſed light to ſhine out of darkneſs, ſuch as are gone from the light and live in covetous practices, as thou confeſſes thou doſt, ſuch are out of the right way, ſuch are dreamers; and the light in me ſlighteth not the letter, as thou further ſhall ſee; but ſtay, thou calls the letter a hiſtory, prove it to be ſo by Scripture, what no more to value the Scripture than to call is a hiſtory, and yet take the Tyth of two Pariſhes for talking it over to the people, and adding thy meanings to it; and thou tells of the blood of Chriſt without, oh friend remember, when the chief Prieſts, the Elders and the multitude, ſought to put Chriſt to death, the Tyth takers and Tyth payers, ſought to put Chriſt to death, who put an end to that Prieſthood, work, and wage, who never confirmed it to the twelve, nor the ſeventy, nor the Apoſtles, they ſaid, his blood be on us and on our Children, Matt. 27.25. Verily it is ſo to this day, and his blood we own, which cleanſeth from all ſin; this is truth, though thou ſtumble at it, even thou who looks to thy own way, and looks for gain from thy Quarter, even the Tyth of two Pariſhes, which is thy Quarter, and this is a true mark of a blind Watchman, Iſa. 56 10, 11.

Thou ſaies I deny the perſon of Chriſt, and his ſufferings in the fleſh.

This I anſwered before, herein thou falſly charges me.

Thou ſaies, I ſay Chriſt ſuffered not, onely that ſuffered which was born of the Virgin, page 20.

Anſw. The Lord is my witneſs, who is the juſt God of Heaven and Earth, that I never ſpoke ſuch a word to thee, no nor to any man, neither did ever ſuch a thing enter into my heart have not I a juſt ground to ſay thy conſcience is ſeared with a hot Iron, whoſe tongue is a ſharp ſword, laying to my charge things I know not, be aſhamed of thine envy and hard ſpeeches, thou who bears rule by the Peoples means, which thou calls thy right, and property, Ier. 5 30, 31. A mark of a Deceiver.

Thou ſaies, I ſcoffed three or four times at thy ſaying, that the Croſſe of Chriſt, is the crucifying, ſuffering, and dying in the fleſh, page 21.

Anſw. This is falſe, to charge me with ſcoffing, the Croſſe is that which crucifies to the world, Gall. 6.14. But thou who9 art in covetous practices, in ſelfiſhneſs, as thou haſt given it out in print, thou art alive in the world, and being in covetous practices thou art an enemy to the Croſſe of Chriſt, minding earthly things, Phil. 3.18.19. and this is a mark of a Deceiver, and Paul wept becauſe of ſuch as thee who lived in covetous practices, ſo were enemies to the Croſſe of Chriſt.

Again thou art telling me of getting a Pigg and a Duck, and bids me ask my conſcience where, page 23.

I anſwer, my conſcience bears me witneſs, that I know nothing of this thing, but they are Creatures of God, and every Creature of God is good, and if ſuch were ſet before me, and I eat moderately thereof, what unrighteouſneſs is this, truly all that are ſober minded, cannot but judge, that if thou wert a Miniſter of Chriſt, as thou ſaies thou art, thou would have other Meſſages to the world, than to publiſh therein reproachfully, what one with moderation eats of, ſurely though thou pretend gravity, yet envy makes the appear very childiſh, and thy ſending and publiſhing abroad ſuch things, cannot but cauſe thee to give a loathſome ſavour, among all the ſober minded, as if thou had ſuch a peculiar intereſt and property in Piggs, Ducks, and Pullen, that it is a great crime and fault, to deprive thy greedy appetite of ſuch Creatures, this I ſay to thee, that if I did eat of that Creature, if thou can convince me that therein I treſpaſſed againſt thee, I will acknowledge thee to be my Prieſt, and when I offer an Ox, or a Sheep for my treſpaſſe offering, thou ſhall have the Shoulder, the two cheeks and the maw for thy due, Deut. 8.1, 2, 3. and other appurtenances, if thou require them, and till thou convince me, that I have committed a crime, mind that in thy conſcience, the Law of equity, that thou may ſee how many Piggs, Ducks and Pullen are brought to thy houſe, or to thy brethren the Prieſts, their houſes, which you pretend a property to, and an intereſt in, but from Chriſt cannot prove it, whoſe Miniſter thou ſaies thou art: thus much of this thing, here thou art anſwered according to thy folly, Prov. 26.5.

Thou ſaies, we trample upon the Scriptures, and abuſe them that ſpeak of the Reſurrection, Judgment, Heaven, and Hell, after this life, and that our fancy, meaning and interpretations, muſt be all the Scriptures in ſuch matters, page 26.

As for trampling upon the Scriptures, and abuſing them that10 we deny, tis thy own practice, and in the ſame as gave them forth we own them and read them, and deny all your interpretations on them, who wreſts them to maintain ſuch practices as they were given forth againſt: The Reſurrection we own, of the juſt and unjuſt, Acts 24.15. Some for conſcience ſake were tortured, theſe had part in the firſt Reſurrection, yet they accepted not deliverance, that they might obtain a better Reſurrection, Heb. 11.35. Eternal Judgment we own, committed to the Son, who is eternal, God hath appointed a day, in the which he will judge the world in righteouſneſs, by the man Chriſt Jeſus, Acts. 17.31. Heaven we own to be Gods Throne, and his Throne endures for ever with the Son, and where the Son is there ſhall the Saints be: Hell is whither all muſt go that work abomination, the covetous, the ſelfiſh, where the worm dyeth not; ſo give over thy ſlandering, they are clothed with a breſt-plate, whom thou diſdains.

And thou bids me take heed, how Harlot like I trim my ſelf with the glory of God.

Anſw. He is a Harlot that is out of the truth, and that which draws him out of the truth, that draws him into covetous practices, folly, ſelfiſhneſs, which thou confeſſes thou art inwardly reproved for, theſe things are fruits of an Harlot, and thou art ſpeaking as if a Harlot may be trimmed with Gods glory, as all may ſee who read that page; this is all thou knows of the glory of God, and of them in whom it is revealed, he is a Harlot that pleads for the wages of unrighteouſneſs, for his back and belly, and for titles of courteſy as thou ſaies, which Chriſt forbids.

Thou ſaies the letter, or what is written in it, is a light that ſhines is dark place, page 26.

Anſw. Prove this ſaying, thou art found in the ſeate of darkneſs, uttering things with the darkeſt of the world, how doth the letter ſhine, what is the dark place it ſhines in, to that in thy conſcience do I ſpeak, thou art vain, and others have made thee their example, ſo thou haſt made them vain, end fed them in vainneſs, even haſt kindled them up in that nature, contrary to truth, and this is a mark of a Deceiver, Ier. 23.16.

Thou ſaies thou art called Maſter through mans courteſie, and without any affection to it, page 38.

I anſwer, Now thou art come to that which I told the of, he is a Harlot that pleads for that which truth forbids, Chriſt the truth,〈1 page missing〉11he ſaid to his diſciples, neither be ye called Maſters, for one is your Maſter, even Chriſt, Matt. 23.10. they did not reaſon with him, and ſay, why may we not be ſo called through mans courteſie, it is not our affection; this is thy reaſoning againſt Chriſt, not theirs, they did not call one another Maſters, in writing one to another, or ſpeaking one of another, which you do who love the praiſe of men, thou art not yet a diſciple, who reaſons for that which Chriſt forbad, though thou call thy ſelf a ſon, but ſtay thou ſaies I am low, thou muſt needs wrangle becauſe I witneſs againſt thee who is high in pride, in the ſeat of reaſoning againſt Chriſt, but 'tis not the name but the nature Chriſt forbad, thou ſaies as thy proud mind would have it, and thou haſt the nature contrary to Chriſt, ſo pleads for the name he forbad, who ſlights the Scripture here, and who makes the noſe of wax which thou tells on, and thou ſaies I would be Mnſter over mens faith, I ſay, Chriſt hath given me victory over thy faith, who believes in thy corrupt reaſon, which fills thee with arguments againſt Chriſt and his doctrine, who is the author and finiſher of our faith; but for ſhame tell not of faith in him, who reaſons againſt him, and denies him who is our Maſter, and his doctrine, that thou may be Maſter; and who is in the light, is in the one faith, where maſterſhip and dominion in the fleſh, is not executed over one anothers faith, but one builds up another in the holy faith, but with thy faith thou oppoſes Chriſt, ſo it doth not purifie thy heart, but leaves thee in covetous practices.

Thou ſaies, I and my ſect is in the proud Egyptian ſpirit, who for uniformities ſake can endure to hear of no variety of gifts, diſpenſations, or adminiſtrations of God, page, 29.

I anſwer, It is no new thing to ſee the truth reproached by ſelfiſh, covetous People, for ſuch the truth know not, and Paul who preached Chriſt, it was called a Sect, and every where it was ſpoken againſt, Acts 28.22. as it is now, that which was before all Sects, and comprehended all Sects, and draws out of all Sects, that was and is called a Sect, and in it we ſee thee cut off from the life, and found in covetous practices, as thou confeſſes, and ſo thou reproaches that which bears witneſs againſt thee, and our unity is in that which the vulters eye, and venemous beaſts, never ſaw form, beauty, nor comelineſs in the diverſity of gifts and adminiſtrations, among us is witneſſed in one and the ſame ſpirit,12 and that ſpirit by which theſe among us be witneſſed, teſtified againſt ſuch as taught for hire, this is a mark of a deceiver, whereby thou among the reſt, art found out, Micah 3.11. Who received a gift from God, were never hired of the world, prove the contrary if thou can, and thou art in Simons ſnare, who thinks the gift of God, may either be bought or ſold for money, or Tyth, Acts 8.20.

Again thou ſaith, if greatneſs had been thy aime, thou might have been as great in eſteem, as other men, page 29.

I anſwer, how great would thou be, thou art called of men Maſter, which Chriſt forbad, Matt. 23. and how dare thou call him Lord, who doth not the things that he ſaith, but pleads againſt his ſayings, Luke 6.46. and thy practce, and thy pleading, his doctrine to live out of, that thou may be a Maſter, it preaches to all the wiſe in heart, that thou art one of them, who ſaith, we will not have this man to reign over us, Luke 19.14. this is Jeſus I ſpeak of, the one Maſter; and how great would thou be, thou haſt got the Tyth of two Pariſhes, whereas moſt of thy brethren have but the Tyth of one, and many of none; but ſtay, thou would not be called a Prieſt of the Nation, but thou art joyning with them againſt the Iſrael of God, and thats the way to make the great amongſt the Cananites; our head God is lifting up, our helment if thou knew, thou ſhould know no weapon formed can proſper: O England thy Scers are blind, they ſee not the ditch they lead thee to, thy Prophets are like Foxes in waſt places, ſeeking to devour the Lambs, and to eat up and ſpoil the tender grapes, they propheſie to the world for money, or money worth of the world, this the true Miniſtry never did, Micah 3.11. This is a mark of a deceiver, which Magnus Bine bears.

Thou ſaith, if I ſay you to thee. or thou to thee, all is one to thee, and that the Greek hath but one word for both, page 29.

I anſwer, Surely, ſurely if thy conſcience were not ſeared with a hot Iron, thou durſt not add lie to lie, what may thy own Generation ſay of thee in this thing, even the learned Rabbies, and the very School-boyes, can they read this thing, and not ſay thou ſeeks to make lies thy refuge, and though thou ſay the Lamb is thy friend and companion, yet thou takes counſell at him, who was a lyer from the beginning, and his work thou doſt in ſpreading13 abroad lies, who faith that the Greek hath but one word for Thou and You; O bluſh, no lyer ſhall enter, and I appeal to that in all the conſciences of the learned company, if thou lie not herein, and in Engliſh letters I ſhall ſet down the ſame, that others may mark and ſee thee; as for the word Thou, in Greek it is Su, or after the dialect of the Dores, Tu, tuga, tune,〈…〉〈 in non-Latin alphabet 〉, and as for the word You or Ye, implying more than one, the Greek hath it Humeis,〈…〉〈 in non-Latin alphabet 〉; read all the Greek Teſtament over, and ſhew me where ever they ſaid Humeis〈…〉〈 in non-Latin alphabet 〉to one perſon, which by interpretation is, Vos, Ye, or ſhame with thy inward envy, and publick lies.

Again thou ſaies, to take off the Hat, or not, all is one to thee, yet thou judges it to be like the Horſe or Mule, &c. page 30.

I anſwer thou being ſeared with a hot Iron, with evil thoughts thou art judging the tender, and yet thou being of Hamans line, and off-ſpring, thou art grieved that the inward Jews, who dwell in the perfect law of God, cannot bow nor follow the inventions of men, and thou with a colour ſaith, it is nothing to thee whether it be done or not done, yet thou muſt pour forth thy venomous ſpeeches againſt them, who for conſcience ſake cannot do it: Moſes ſaid unto Aaron and others, uncover not your heads, Lev 10 6. a Law againſt doing of it, and all the people that were with David, who was a King, had every man his head covered, 2 Sam. 15.30. and the three Children were caſt into the fiery furnace, not for keeping a Hat on, but for that they could not bow to the Image which mans will ſet up, Dan. 3 21. They had their Hats on their heads; now if thou had been in theſe daies, would thou have oppoſed theſe, or told them they were like the Horſe or Mule; oh ſhame with thy envy; and the ſalutations of the Saints we own, but your heatheniſh cuſtomary words we deny, as good morrow, good even, which ſalutations the holy men of God uſed not, who gave out the Scriptures, and for Cananitiſh inventions ▪ we are not to touch them, taſt them nor handle them, but that the good day, and the joyfull day may be known, is our ſouls deſire, and by thy generation are many impriſoned and fined, for not taking of the Hat, this is Hamans rage againſt Moraecai, the ſame ſeed to this day, who cannot trangreſs the law of righteouſneſs to pleaſe mens wills.

Thou ſaies, thorough waiting, thou found the great outcry againſt14 Tyth, to be a wile of Satan, to diſharten and deſtroy the beſt of the Miniſtry, that in their ruine every carnal form might advance it ſelf, till all was confounded, page 30.

I anſwer, before thou waſt pleading for a title of honour, maſterſhip, now thou art pleading for the belly; ſurely thou will come to the back before all be done, and let all that are wiſe in heart judge, whether thy waiting was at wiſdoms gate, at the poſts of her door, yea or nay, and what it was that ſpoke to thee, even the mother of many Harlots, who would have her ſons brought up, and maintained in pride, idleneſs, and fulneſs of bread: Rulers to you I direct my ſpeech, people give ye attention, what a Miniſtry is it that you uphold think ye, which nothing can keep it from being diſhartened, deſtroyed, tuined, and confounded, but Tyth, which is the wages of unrighteouſneſs, I call it the wages of unrighteouſneſs, becauſe Chriſt who is the Lord our righteouſneſs, put an end to that Prieſthood that took Tyth by a law, their work and their wage, and never confirmed it to any other, Chriſt the end of all figures being come, ſo is it an unrighteous wage, it was contained in the hand-writing of Ordinances, but lo, Chriſt hath blotted out the ſame, and he that brings up that to be read again, which Chriſt blotted out, be denies the ſubſtance of all figures, and when as Chriſt ſent out the twelve and the ſeventy, who were freely to give, as freely they had received, to whom he appointed a wage and hire, as I may ſo ſay, which was to eat and drink ſuch things, as were ſet before them, by them who received them, and were worthy, Mat. 10. Luke 10 ▪ here is no Tyth mentioned, no bargaining for ſo much a year, and with the world, here is no mentioning as much as to eat with them, much leſs to bargain with them for ſo much a year, as you do; they did not ſay to Chriſt, what muſt not we have Tyth, neither did they ſay, we cannot but be ruined and confounded, if we have not Tyth, neither did they ſay, its a wile of Satan, that would have us preach without Tyth; and when Chriſt ſaid to his Diſciples, Take no thought what to eat, nor what to drink, nor wherewith to be clothed, after theſe things do the Gentiles ſeek, Mat. 6.31, 32. they did not reaſon as you do, that their miniſtry could not be kept from ruine and deſtruction, without Tyth, ſo by thy own words take away Tything, and take away your preaching, O thy ſhame and wickedneſs appears to all that are not15 ſeared, as thou art, and this, I ſay to thee, that truth denies your miniſtry, the truth is Chriſt, who put an end to tyth, and as truth ariſes in the inward parts, ſuch deny to pay tyth, & turn from you, who would have that, which Chriſt everlaſtingly put an end unto, ſo art you left miniſtring unto, and wrangling about the earth, with ſuch as are ſwallowed up in the earthly love, as you are: now ſaith Paul, the ſons of Levi, &c. had a commandment to take tyth, Heb. 7.5. but he ſaith not, that he had a commandement, or any of the miniſtry of Chriſt, ſo prove by Scripture, that Chriſt gave a commandement, for confirming tyth, to his Diſciples or Apoſtles, or ſhew me an example, that ever they took tyth, or required tyth, then ſhall you have tyth of Corn, Pigs and Pullen, &c. without me bearing witneſs againſt it.

Again thou ſaies, Thorough the Saints violence and rage one againſt another, in their ſeveral forms and imaginations, the great day of binding Satan is prolonged, Page 35.

I anſwer: For all thy high talk thou yet knows not what ſpirit thou art of, therefore do I leave this, and all other thy ſayings, to be conſidered of by all the ſober minded, being weighed in the ballance of the Sanctuary, thy ſayings are light as chaffe, who cals ſuch as be in imaginations, violence and rage, Saints, ſuch as thou cals Saints, ſuch David called Heathen, Pſal. 2 1. The time is coming, and already is, that the pure fine linnen is put on, even Chriſt the righteouſneſs of Saints, which righteouſneſs is without mixture, Rev 19.8. this is not rage, violence and imaginations, which thy Saints, as thou cals them, are clad withal, with ſuch jugling, and deceitful, poyſonous, venomous ſpeeches, thou deceives people, telling them they are Saints, though they live in rage, which is a mark of a heathen, violence and imaginations, thus thou flatters them, and may well be called a dawber, and puffs them up with a holy name, but the helliſh nature is ſtanding in them, and tels them they are Saints, though the day of binding be prolonged; this is all thou knows o•the Saints in light, who cals ſuch Saints, as David called Heathen, and this is all thou knows of the binding of Satan, or of the Chain, or Angel, who cals ſuch Saints, in whom Satan is not bound, ſo alive thou art without the Law, ſo I leave thee, who ſtands praying in the Synagogue, a popiſh houſe, this is a mark to know a Hypocrite by, Math. 6.5. Chriſt and his Apoſtles drew people16 out of the Synagogues, Temple, and Temple-worſhip, and met in ſuch a houſe, ſo called, the Church of God in ſuch a houſe, as ſaith the Scriptures, Rom. 16.5. 1 Cor. 16.19.

Thou ſayes, After all your vain ſtudy, and labour each to draw Diſciples after himſelf, &c. the beſt and ſafeſt way will be for every one to rely upon the Lord, Page 35. 36.

Anſw. O ſhame with thy leading of others, who art not yet entred into the beſt and ſafeſt way, which is Chriſt the way, who is our Lord, ſo art thou in a vain ſtudy, and labour, to draw Diſciples after thy ſelf, that thou may be a Maſter among them, and in ſelf thou art, in covetous practiſes, and keeps diſciples in ſelf, who puts into thy mouth, and ſuch thou cries up for Saints, though they live in rage, but Chriſt is the truth, who is contrary to ſelf, who put an end to tyth, and where the truth riſes, it denies to pay tyth, ſo thou lives in ſelf, as thou haſt confeſſed, and keeps thy diſciples in ſelf, and ſelf puts into thy mouth, that which is contrary to ſelf ſees thee, and thy vain ſtudy.

Again, thou art telling of David, a man after Gods own heart, notwithſtanding all his blemiſhes and errors, and God accepteth the will for the deed, where the will is real and true, Page 39.

Anſw. Thou art telling of David, a man after Gods own heart, notwithſtanding all his blemiſhes and errors. O blind guide, thou knows not what thou ſaith, nor whereof thou affirms, is there blemiſh or error in Gods heart? Is he who is in the blemiſhes and errors after Gods own heart? I ſay nay, but contrary to it: now there was a time, when David did onely that which was right, 1 King. 14.8. then he was kept out of blemiſhes, and errors, theſe things be not right, then he had the heart of God, but when he entred into blemiſhes, he loſt the heart of God, all blemiſhes and errors are in the old heart, and when David was in theſe things, he prayed for a clean heart, and a right ſpiri••Pſal. 52.10. if David had been after Gods heart, when he was in blemiſhes, what need he to have prayed for a clean heart? and in the time of the Law, the Sacrifice, no blemiſh was to be in it, Lev. 22.21, 22. If thou had received the end of the Law, this thou would ſee, and this thou alledges for a cover for thy filthineſs, as though thou be in folly, in ſelfiſhneſs, in covetous practiſes, as thou confeſſes, yet thou would perſwade17 us, thou art according to Gods heart, depart HYPOCRITE; there is no error nor blemiſh in that way which the Prophet ſaw, which is known and walked in, by ſuch as witneſs Chriſt the end of the Prophets, read without, thou art blind within, Iſaiah 35.8. Epheſ. 5.25, 26, 27. Jam. 1.16.

Thou ſayes, God accepts the will for the deed, where the will is real and true.

I anſwer: There is no will real and true but his own, and here every deed is good, God accepts no will but his own, ſo ſaid Chriſt the Son, thy will be done, who came to do his Fathers will, but that will, that brings forth evil deeds, is neither real not true, but this is thy aim, to have thy will, and thy folly, ſelfiſhneſs and covetous practiſes, which thou confeſſes thou lives in, to be juſtified, ſo thy will and thy deeds, who is of God, denies.

Thou ſayes, Old things are paſſed away, and all things are become new there, in Gods eſtimation, where new and old are fighting one againſt another, Page 39.

I anſwer: Prove it by Scripture God accounts no otherwiſe of things than they be, herein thou ſeeks to ſtrengthen the hands of evil doers, in perſwading them, that though they live in old things, yet in Gods eſtimation all things are become new, ſo to ſtop them for waiting to ſee all things become new, or ſo to fight as to overcome.

Thou ſayes, The Apoſtle ſaith plainly, in all the Saints there is no ſin, and yet there is ſin in all, Page 45.

I anſwer: There is no ſuch Scripture, its thy corrupt reaſoning; before thou haſt been pleading for maſterſhip, for the belly, now for ſin, which is the image of the Devil, that 1 John 1. juſtifies not this thy doctrine, and in ver. 10. If we ſay, we have not ſinned, &c. who ſay, but they have ſinned, all have ſinned doſt not thou know, what Have hath relation unto? But he that abides in Chriſt ſins not, 1 John 3.6. this thou muſt own, except thou wreſt the Scripture, and make a noſe of wax, Pope like, in this I leave thee, who loves the cheif place at feaſts, though in words thou may deny it, a mark to know a Phariſee by, Matth. 23.6.

Thou ſayes, That the Saints have ſin, is a truth written in the Scriptures, &c. for there is not a juſt man upon earth, that18 doth good and ſins not, but that the Saints ought to have ſin, this the Scriptures cries out againſt, Page 45.

Anſw. Tis true, there is not a juſt man upon earth, &c. for all that dwell upon earth worſhip the beaſt, Rev. 13.8. but John ſaw a hundred forty four thouſand redeemed from the earth, Re. 14.1, 2, 3, 4, 5. theſe were undefiled, without fault, or guile, dare thou lay any thing to the charge of theſe? but thou ſayes, none is without ſin, but that the Saints ought to have ſin, this the Scriptures cries againſt: Thou ſpeaks, as if none come to be as they ought to be; but thou being in covetous practiſes, judges with evil thoughts, he that abides in Chriſt ſins not, 1 John 3.6. but this thou cannot believe, but wreſts it, though to thy own deſtruction, if thou ſhould own that which leads out of ſin, it would divide thee from thy two pariſh tyth, which thorough covetouſneſs and feigned words thou haſt got, and for ſin, Satans image, thou ſtands up: haſt thou not read in the Law, that Iſrael was not to wear a garment of divers ſorts, as of linnen and wollen together? Deut. 22.11 thou art profeſſing Chriſt the end of the Law, but when the Law comes, thou ſhall be reproved, for the garment thou wears, and pleads for, who would have new cloth put into an old garment, which muſt not be, being an Aethiopi•an thou pleads for thy black skin, which thou would not have plucked off; ſo in this I leave thee, who haſt the cheif feat in the Aſſembly, a mark to know a Phariſee by, Matth. 23.6.

Again, in as much as it is ſaid, every ſin that is committed is without the body, 1 Cor. 6.10. thou ſaith, by body in that place is meant the outward fabrick of every man in particular.

I anſwer: Then if the hands be clean, then it makes no matter of the heart, if the outſide of the cup and platter be made clean, it matters not how full of filth it be within, if onely that be ſin which is committed without the outward fabrick of mans body, as thou cals it, then he that hates his brother is not a murderer, or elſe hatred is not a ſin, 1 John 3.15. this hatred is within the fabrick, as thou cals it, ſo thou art yet to learn what ſin is, and thou art ſo far from ſeeing tranſgreſſion blotted out, as that thou knows not what and where it is, and the Lord by his Prophets cried againſt ſuch as ſet up Idols in their hearts; was this a19 thing ſinful, yea or nay, though within the fabrick of mans body, as thou cals it? So in this thing I leave thee, giving thee Reader intelligence of an other mark of a Phariſee which thou bears, that is to ſay, thou loves greeting in the Markets, Matth, 23.7. and in other places, and reproaches ſuch as deny your heatheniſh words, and compares them to Horſes and Mules, who abide in the doctrine of Chriſt, Luke 10 4. yet this is not againſt the ſalvation of the Saints, which we own.

Again thou ſayes, I make a rent from Chriſt, and a rent from his members, crying out of one member, he is a Baptiſt, of another, he is a Presbiter, of another, he is a Prieſt, ſo I own not every member in its place, and look not upon that baptiſm, which is one in all the Sons of God, Page 45.

Anſw. Chriſt hath no ſuch members as thee, thou that lives in covetous practiſes, in folly and ſelfiſhneſs, as thou confeſſes, thou art a member of the Harlot, which is out of the truth, which is fleſh, and ſo thou brings forth fruits of the fleſh, according to the nature of that thou art joyned to; and from Chriſt and his members thou art divided by following ſelf, which leads into covetous practiſes: and before thou was crying up ſuch to be Saints, as live in rage and violence, now thou art crying up ſuch to be members of Chriſt, who what one ſets up another ſeeks to throw down, and are ready to devour one another about their opinions; and though in words thou deny the Ranters, yet thou art giving about thee their dregs to make people drunk; and every member in its place I own, a ſitting together in heavenly places in Chriſt I own, Epheſ. 2.6. the loweſt place here keeps out of pollutions, and limmits that which leads into diviſion and ſtrife: ye are the body of Chriſt, and members in particular, 1 Cor. 12 27. ſaid Paul to the Saints, in the body is no Schiſm, 1 Cor. 12.25. but this is it thou aims at, that though thou bring forth fruits of the fleſh, which is the Harlot, yet thou would have people believe thou art a member of Chriſt, and pleads againſt his doctrine, and the baptiſm by one ſpirit into one body we own, 1 Cor. 12 13. but in this one ſpirit, the one heart, one mind, and one ſoul is witneſſed, Acts 4.32. Epheſ. 4.3. in the ſpirit is no jar, ſtrife, nor diviſion, thy ignorance of the one baptiſm appears to all that be in the light.

Thou ſayes, In the Lord every member is compleat, but look20 upon the member it ſelf, there we find it liable to all manner of infirmities, yea to fin too, Page 46.

I anſwer: Who is in the Lord, Old things are done away, all things become new 2 Cor. 5 17. Such are his members, who in him abide, and ſuch ſin not, as ſaith the Scripture, 1 J•hn 3.6. and ſuch grow up to the meaſure of the ſtature of the fulneſs of Chriſt, Epheſ. 4.13. and ſelf is denied, and ſuch as are in ſelf are members of the Harlot; ſuch live in pride, in covetouſneſs, which is thy practiſe; ſuch live in ſin and plead for it, ſuch are members of the evil one, who brings forth ſin in them, as ſaith the Scriptures, he that committeth ſin is of the devil, 1 John 3.8. ſo read, whoſe member thou art, and how blind art thou, to tell of a member it ſelf, or a member in ſelf, when as, ſuch as are members of Chriſt, ſelf is denied, Chriſt and ſelf are the two Maſters, which no man can ſerve, but thou would do it, and would be members of them both, in that thou tels of the fruits of the Spirit, yet ſin muſt be committed, what each one lives in, a member of that he is, and fruits accordingly are brought forth, the wiſe cannot but ſee thee.

Thou ſayes thou owns the Lamb in all the Sons of God, even in thoſe who cannot own the Lamb in thee, Page 50.

I anſwer: Thy owning the Sons of God now appears, who art puſhing with thy horn againſt them, and publiſhes lies againſt them to the Nations, laying to their charge things they never ſpoke, as Davids enemies did, who dragon like would devour them in whom the juſt birth is brought forth; what Lamb is it thou owns, who pleads for ſin, which Chriſt the Lamb comes to take away, who pleads to be called Maſter, which Chriſt the Lamb of God forbad, thy covers cannot hide thee; and the Sons of God are in unity without jar or ſtrife, & are one with that in thy conſcience, which thou makes merry over, and again art pouring out thy ranting ſtuffe.

Thou ſayes, We make Saviours one of another: Page 50.

I anſwer: The Lord will plead with thee for thy lies, who as a running ſtream pours forth the poyſon of aſps, which is under thy lips; our Saviour is but one Jeſus, a Prince, of whom Moſes in the Law and the Prophets did write, Emanuel, by interpretation, God with us; yet Saviours, according to the Scriptures, we own.

Thou ſayes, We are implacable men, that can be reconciled21 to none but our own form, party and way: Page 50.

I anſwer: was not Iſrael an holy people unto the Lord, and not to bow to the Hittites, Girgaſhites, Amorites, Canaanites, Perrizites, Hivites, nor the Jebuſites, ſeven Nations greater and mightier than Iſrael, Deut. 7: 1, 2: nor make Covenants with them, nor do their works, cuſtoms, inventions; what if thou had lived in thoſe dayes, would thou have publiſhed it to the Nations, that Iſrael was an implacable people, and would be reconciled to none but their own party and way? what would thou have ſaid of Chriſt, who ſtood a witneſs againſt the Devil, Herod, the Scribes, Phariſees, Elders and the cheif Prieſts, thy forefathers, yea, and againſt the whole world, and could bow to none, though they could talk and profeſs much? would thou have called him implacable? if thou knew the Seed to which the promiſe is, thou would ſee it, that cannot bow unto, nor be reconciled to deceit, nor make any covenant with death and hell, ſo in that we live, which is contrary to the world, and cannot be reconciled to thee, who lives in covetous practiſes, which leads to the chambers of death, and thou might have called Daniel implacable, and the three children, who could not obey, nor be reconciled to the will of man, Dan: 3: Dan. 6. and all the holy men of God, w^ch in no age was to bow to will-worſhip, w^ch is the worſhip of the covetous and ſelfiſh; ſo in this I thing leave thee, giving the Reader and thy two Pariſh-hearers intelligence of another mark to know thee by to be a Phariſee, thou art called of men maſter, which the Phariſees loved, as thou doſt, who pleads for it, though Chriſt forbad it, Matth: 23: 7; 8, 10. but Pope like, as thou ſaith, thou can make a noſe of wax, and wreſt the Scripture, becauſe it forbids what thou ſeekeſt after.

Thou ſays, Thou cannot deſpiſe that which reproves thee inwardly for thy too covetous practiſes, &c. but art ready to be as the Lillies and the Sparrows, without care and fear of food and rayment in the world: Page 51.

I anſwer: Let the Reader and thy two pariſh Hearers take notice what a Teacher they have, even ſuch a one as Peter, who was a true Miniſter, cried againſt, as is left upon record, and as thou confeſſes it, he wrote againſt ſuch as lived in covetous practiſes, and ſuch he ſaid had forſaken the right way, and followed the way of Balaam, who loved the wages of unrighteouſneſs,22 2 Pet 2.14, 15. here your Teacher is marked out and now people it is brought to your doors, whether you will own Peter or your Teacher, which is one he cried againſt, you cannot cleave to both, deny the one and cleave to the other; what dare you profeſs the Scriptures and follow ſuch as they teſtified againſt, who gave out the Scriptures? but ſtay, thou ſayes, thou cannot deſpiſe that which reproves thee inwardly for thy covetous practiſes; that which reproves thee we own, we are one with it, we come in the ſame Name, and reprove thee alſo, as Peter did the covetous; and how dare thou ſay, thou loves that within thee that reproves thee, who thus ſwels againſt me, and publiſhes lies of me to the Nation, who ſpeaks the ſame thing with that in thy conſcience, and bears witneſs to it, that by the mouth of two witneſſes the thing may be eſtabliſhed; well thou confeſſes thy covetous practiſes, Judas he came thus farre, now if thou forſake, then thou finds mercy, then thy two Pariſh tyth is denied, thy preſent heart Idol, Prov 28: 13: He that confeſſeth and forſaketh findeth mercy: But ſtay, thou ſayes, thou art ready to be as the Lilly and Sparrow, &c. I ſay, bleſſed is the man that thy ſhifts, craft and pollicy comprehends; in the firſt place thou haſt got the tyth of two Pariſhes to maintain thee in pride, and idleneſs, and fulneſs of bread, and gaudy attire, and to be a maſter in the world, ſo art without fear of food and rayment in the world, having double hire of the world, to many of thy fello Prieſts, and in this abundance to magnifie thy ſelfe, thou acquaints people thou could live as the Lillies and Sparrowes, not knowing, nor conſidering, that thou pleads againſt Chriſt and his doctrine, who it is onely that ſupports in the time of tryall, but to guard thy ſelfe from ſuch tryals, thou haſt got the tyth of two Pariſhes, and to fortifie thy ſelfe in it againſt the coming of that triall, thou publiſhes it to the nation, that the cry againſt tyth is a wile of Satan to diſhearten and deſtroy even the beſt of the Miniſtry, as in page 30. of thy book, which informs the Rulers and People thus much, that if they tender you their Miniſtry, and would not have you deſtroyed, nor ruined, they muſt be zealous for to keep up tyth, ſo take away tyth, and where is the Lillies and the Sparrows life which thou art gabbling of, in this thing I leave thee, with that in thy conſcience, reproving thee for thy too covetous practices,23 though thou hate me for it, knowing this, that a wiſe man loves him that rebukes him, but the ſcorner hates him, Prov. 9.8.

Again, page 52. thou ſaies the Pope is infallible, that is a lie, that he is Chriſt, that is a lie; that he is Maſter, and Father of all mens faith, that is a lie; not of our faith, Chriſt is the author and finiſher of our faith: thou ſaies, the Pope is ſpotleſs, ſinleſs, and perfect, that we deny, he is not ſo; but the Miniſters by the will of God, ſpoke of a condition without ſpot, without ſin, without fault, and that Miniſtry was to preſent every man perfect in Chriſt Jeſus, Epheſ. 5.27. Revel. 14.5. 1 Iohn. 3.6.9 1 Iohn 5.18. Col. 1.28. Epheſ. 4 ▪ 11, 12, 13. Now if thou or the Pope, deny a ſpotleſs, ſinleſs, perfect ſtate to be enjoyed in this life, you deny the Scriptures, and the true Miniſtry and their word, and the pure Religion, which is to be kept unſpotted, Iames 1.27. So leave it to the Pope and thee, and any who make uſe of the Popiſh law to guard them in their Synagogues, to prove a Purgatory, or cleanſing after the duſt go to the duſt; the Popes judgment we deny, and th ne, his wreſting the Scriptures we deny, and thine alſo, who to uphold the in pride, in maſterſhip, wreſts Chriſts words, and his natural light, which thou ſaies the Pope is for, it we deny, it is darkneſs, but the true light wherewith erery one is lighted, Iohn 1.9, that we bear witneſs of, as Iohn did, if thou and the Pope call that natural, we ſay you ſpeak evil of the Son of man, in calling that which he lighteth every one withal, natural, the faln nature is darkneſs, not light, and it was of the true light that Iohn bare witneſs; and the Popes merrits we deny, for in Chriſt alone we find acceptance with the Father, and by the law of faith, boaſting is excluded, Rom. 3.27. not by the law of works, and the Popes, Jeſuits, Prieſts, Fryars, and Religion we deny, and all ſuch as deny Popery in words, but muſt have their pulpits guarded with the popiſh law, as many of thy kinred have, as the priſons in England fully witneſs.

Thou ſaies, I am lifted up on high to be without ſin, guile, or ſpot, page 54

Thou lying tongue, did not I write to thee of the wiſdome that was from above, ſaying in it is no guile, ſin or ſpot, and the ſame thou haſt printed, and envy hath ſo blinded thee, that thou muſt needs lie and ſlander, the ſober cannot but ſee, and this condition as the Scriptures ſay was witneſſed, and if in that time thou24 had been, would thou have told them they were lifted up, blind crafty, ſubtil, is the Lords arm weakned, is thy eye evil becauſe God is good in fulfilling his word of old, who is enlarging Iaphet that he may dwell in the tents of Shem, Gen. 9.27. this hath been and is fufilling, is not ſin, ſelfiſhneſs, folly, covetous practices, which thou lives in, in the number of the Beaſt, out of that which reproves for theſe things where our unity is.

And in as much as I ſaid, in the wiſdom that is from above, the unity is learned; out of the number, and this thou haſt printed, yet for this ſaying, thou tells me, out of my own mouth I am judged, not to be in the unity but in the number, ſo making the number or variety the cauſe of dividing from the unity, page 54.

I anſwer, thou cannot receive the words of truth, becauſe of thy full fat fed mind, tell me this or make it known abroad, was the Saints unity in any age or generation, but in the wiſdom from above, in what would thou have the Saints to have unity, if not in Chriſt, the wiſdom from above, 1 Iohn, 1.3, 7. Eph. 4.3. Or what is there to keep out of the number of the Beaſt, but Chriſt the wiſdome and power of God, who ſaith, abide in me, John 15.4. who was it, if not Chriſt the wiſdom and power of God, that gave them, that Iohn ſpoke of, victory over the Beaſt, over his image, over his mark, and over the number of his name, Revel. 15.2. And thou ſaies, I make the number the cauſe of dividing from the unity, O ſot, doth any other thing divide from the unity, but that which draws into the number, doth not thy obeying that which leads thee into folly, ſelfiſhneſs and covetous practices, divide the from that which reproves the inwardly (as thou confeſſes,) for thy covetous practices; art thou a Maſter in England and knows not this, art thou telling of experiences and ſtumbles at this, art thou telling of new Ieruſalem, of the white Stone, of the new Name, of Eden, of Paradice, and art not truly come to Moſes, who ſet before the people good and evil, who was to put off his ſhooes from his feet, the place wherein he ſtood being holy ground, Ex. 3.5. theſe anſwer.

Where is the unity of the Saints to be learned, if not of Chriſt, the wiſdom from above, who ſaith, learn of me?

Where is the unity of the Saints to be, in what, if not in Chriſt, the wiſdome from above, who ſaith, abide in me?

What is it that keeps and preſerves out of the number of the Beaſt, if not Chriſt, the wiſdome from above, to whom all power in heaven and earth is given?

What is it that is divided from the unity, if not the number, and he that leads into?

What is it that divides from the unity, and draws into the number, but that, by yielding unto which, folly, covetouſneſs, and ſelfiſhneſs is brought forth.

Theſe anſwer, who at my words ſtumbles, and Pilat-like judges.

Thou bids me, love the unity in the midſt of variety, and not cry out ſo much upon the variety or number, where there is the unity, page 54.

I anſwer, in that where our unity is, which keeps out of the number of the Beaſt, do I teſtifie againſt thee, and that through thy ſubtilties, thou teſtifies againſt the Ranters, and in the mean time a•t opening their bottle, and giving their bitter dregs to the Nations to drink, is not this a crafty charmer, who under a pretence of crying againſt the Ranters with his ſwelling words, ſeeks to bring into, and keep in the fleſhly liberty, who ſeeks to perſwade the Nations, that though they live in the number, in ſtrife, violence, divers opinions, forms and waies, yet they are members of Chriſt, and in the unity, who are blind; thy witcheraf•s may prevail with ſuch, but me thou cannot deceive: but thy talk is as if thou would reconcile the unity and the number, or as if they were both in one, which is the Ranters doctrine; but ſay I, betwixt that which leads into the unity, and that which leads into the number of the B•aſt, there is no concord nor agreement, he that follows the one denies the other, theſe are the two that none can ſerve, and when the living God comes to give thee thy reward, thou ſhalt ſee that that which leads thee into covetous practices, and that which reproves thee for the ſame, is not one, that which reproves thee we own, and thou that tells of the unity in the number, knows not that unity which they were come to, who had got victory over the Beaſt and his number, and ſo ſung, Revel 15.2, 3.

Thou ſaies, I deny Chriſt to be my foundation, and am acting and working for life in my own power and merits, making my ſelf whole without the blood of the Lamb.

I anſwer, this is lies and confuſion all of it, no other foundation but Chriſt own, who lighteth every man, Iohn 1.9. and it26 is God that worketh in us, both to wilt and to do, of his good pleaſure, Phil. 2.13. this excludes mans merits, as thou calls them, and if thou knew the coming of Chriſt; thou would know that his coming is not to heal ſelf, but the ſick, which thou knows not who art ſelfiſh, and in covetous p•actices, and the Lamb it is that brings healing under his wings, but thou that art ſelfiſh and covetous, muſt be wounded; and thus the Reader may ſee, that thou matters not what thou report, thy envy being ſo full, ſo in this thing I leave thee, giving the Reader another mark to know thee by, to be a deceiver, even Envy, ſo thou art in Cains way, Iude 11. Such the Apoſtle witneſſed againſt, and what is it but envy that fills thy mouth with ſo many lies and ſlanderous ſpeeches, who art eager for thy craft, thy Temple and thy two Pariſh Tyth, as Demetrius and the Crafts men, were for their Diana, Acts 19 take away Diana, and Demetrius the ſilver Smith is ruined, the Crafts-men, their ſilver ſhrines, Diana's Temple and her magnificence all come to nothing, which made the people ſhout aloud, great is Diana of the Epheſians. thus they encreaſed their zeal for their Diana, they were afraid of Diana's fall, ſo they were malicious againſt the Apoſtles, and thou confeſſes thou heard, and hears a great cry againſt Tyth, ſo art thou vexed, and therefore thou acquaints the Nation, that its Satans wile to ruine, diſharten and deſtroy the Miniſtry, what is this but to provoke the deceived Nation to be zaelons for it, if any judge ortherwiſe they may, I know what I ſee and believe in.

Thou ſaies, in thy ſelf thou art broken, thy glory is gone, and thou art nothing, but in Chriſt thou art whole, page 56.

I anſwer, my ſoul hates all ſuch juggling, jumbling, blending, feigning, fawning, diſſembling, bewitching, charming, inchanting ſpeeches, as if one could be in ſelf, and in Chriſt both at once, this is a judgement ſet up in the minds of moſt profeſſors, that though they be carnal, earthy, corrupt, and unclean, yet God looks upon them in Chriſt, and ſo they are beautiful and comely, as the Sun or the Moon; this muſt be ſwept away with the reſt of the refuge of lies, God puts not on his white robes on the Devils black raggs, who is in ſelf, and bring forth fruits of the fleſh, God ſees, them there, and looks upon them to be there, God accepts of none in his Son, who are out of the Son: ſo in ſelf none are accepted in the Son, but who abide in him, and ſuch ſin not, 1 Iohn 3.6. from ſuch old things paſs away, 2. Cor. 5.17. but27 thy witchery thou poures out, and ſaies thou art ſo, and ſo in thy ſelf, and ſo and ſo in Chriſt, when as theſe two Maſters can no man ſerve, nor be in; he that is in Chriſt, Self is denied; he that is in Self, Chriſt is denied; thy Popiſh dreggs we ſavour, ſo you that are hearers of this Magnus Bine, and put into his mouth, the ſaving of your Souls look after, truſt not vain man, ask him theſe things, Whether he be in Chriſt yea or nay? if he ſay Yea, then ask him how he can be in Chriſt who are found in the ſteps of them that Chriſt cried againſt, and bearing the marks of falſe Prophets, Phariſees, and falſe Apoſtles, as you may ſee if you try his practiſes by the Scriptures: And if he ſay he is in Self, then how he dare ſay he comes in the Name of Chriſt, for ſuch as are ſent of Chriſt, abides in the Doctrine of Chriſt; and ſuch as are in Self, ſuch runs un-ſent, for filthy lucre, and ſo profits not the people at all, Jer. 23.32.

Thou ſaies I am completes in my form, &c. in my obſervations, drawn ſometime from the letter, and ſometime from my fancy in the miſtery, pag. 56.

I Anſwer, The letter is not the ground of my acting, but the ſame they acted from, who walked with God, before the letter was given out, and from which the letter was ſpoken forth, and the kingdom of God comes not with obſervations, ſo that way I look not for it, but know it within, as ſaith Chriſt Luke 17.21. and the Saints words I own in the ſame as ſpoke them forth, they being a form of ſound words; ſo thou art ſeen to be neither in the form nor in the power, who ſcoffs at the form of ſound words, or at me owning the form in its place, but thou art telling of my fancy in the myſterie; O thou unlearned one, Chriſt, the Myſtery, from thee is hid and ſealed, is any mans fancy in Chriſt the Myſtery? doth any mans fancy draw any thing from Chriſt? Doth Chriſt feed any mans fancy with any thing but judgement? Still thou would be reconciling and making an agreement betwixt light and darkneſſe, fancy ariſes from that which muſt not enter the kingdom, neither muſt it inherit, if thou knew the flaming ſword which thou gueſſeſt at, thou would ſee that there is no growing up in, nor drawing any thing from, nor growing in fellowſhip with Chriſt the Myſtery, but as fancy and fancies ground is denied,28 but we know the power of the Witneſſes which ſhuts heaven, that it rains not in the dayes of their Prophecy, which turns waters into blood, and ſmites the earth with plagues, this is hid from thy eye, Rev. 11.6.

Thou ſaies Abraham, &c. paid Tyth before the Law, Gen. 14. and ſurely they did it by a light within, and this light was their Law, pag. 57.

I Anſwer, Thus carnal minds argue, 'Tis true, Chriſt put an end to the Figures under the Law, but Tyth was before the Law, before any Figures, ſo not ended by Chriſt, who put an end to the Figures, that Tyth was paid before any Figures, that I deny; Abel offered Firſtlings of the flock, Gen. 4.4. and what this figured forth thou wilt know when thou knows him, who is the firſt and the laſt, who leads Joſeph like a flock, Noah built an Altar and offered the clean, Gen. 8.20 Abraham built an Alter, Gen. 12.8. Iſaac built an Alter, Gen 26.25. Jacob builded an Altar, and called it, El-clohe-Iſrael; Gen. 33.20. and by commandment from the Lord, Gen. 35 1. Now when Chriſt was come, he put an end to all the Altars, Sacrifices, and Offerings, as well before the law, as under the law, he being the Life, End, and Subſtance that all the outward pointed at; now thou that ſaies, whatever thou be, that Tyth muſt be paid becauſe it was paid before the law, by the ſame Argument may one plead for building Alters, and offering Sacrifices which was done before the law was received by Moſes; and Gen. 14.20. tis ſaid Abraham gave him Tyth of all, he ſaith not, paid, but gave; now there is a difference betwixt a gift and a payment, the one is free, the other is a due debt, either by loan or bargain: And what if Abraham had given him all the ſpoyle, is that any thing for the covetous Prieſt? What Abraham did, he did it freely; what muſt a man give nothing but it muſt be confirmed by a law, to the Prieſt; the Jewiſh Prieſts required not Tyth from Abrahams free gift to Melchiſedec, but they had a command for it, Heb. 7.5. It matters not what Abraham gave, who ſaw the day of the Son, but when the Son was come, the Fathers gift, he put an end to the firſt Prieſthood, the Law, their Wage, and all Figures as well before the law as under the law, and that he confirmed it to the 12.70. or Apoſtle, prove that, or that ever they requited it.

Thou ſaies A Prieſt of Baal may got his Tyth without a Law, but a Miniſter of the Goſpel can get none without a Law pag. 58.

I Anſwer, That ever Miniſter of the Goſpel took Tyth, required Tyth, or had Tyth confirmed to him as his wage, that I deny, and it thou can never prove; and when Chriſt ſent forth the 12, and the 70, he gave a ſtatute to them, both concerning them that received them, and the world that received them not; as for ſuch as received them, he gave a ſtatute to eat and drink ſuch things as were ſet before them, they were labourers, and of this hire they were worthy; and as touching ſuch as did not receive them, what was his ſtatute concerning ſuch, even to ſhake the duſt from off their feet againſt them, Mat. 10. Luke 10. Here is no mention made of ſo much a year, or of Tyth, nor of forcing Maintenance or Tyth from any; O man, you are quite out of the truth of Chriſts Doctrine, of the Apoſtles Doctrine, and 1 Cor. 9.14. even ſo hath the Lord ordained, that they that Preach the Goſpel ſhall live of the Goſpel; by this thou would maintain Tyth, which the Lord Chriſt ordained not: Paul ſaid, the Lord hath ordained that they that preach the Goſpel ſhould live of the Goſpel; he allows of the Lords ordination, who ſent out the 12. and the 70. who preached the Goſpel, and lived of the Goſpel, did eat ſuch things as were ſet before them; this the Lord ordained: but thou art pleading for Tyth which the Lord ordained not, ſo thou art not content with his Ordination: And 1 Cor. 9.4. ſaith Paul, Have we not power to eate and to drink, &c. Yes, he had received Chriſt the power, who ordained that they might eat and drink ſuch things as were ſet before them by them that received them, he pleads for no more but his power, by vertue of the Lords ordination, which was having planted a vineyard, and being received of them, he might eat and drink, having fed a flock he might eat of the milk thereof, but here is no warrant for your ſet wage of the world; and for Tyth, thats mans ordination, not Chriſts, nor for forcing a Maintenance from the world or any; now if thou wert a Miniſter of Jeſus Chriſt, and come to any houſe, and miniſter ſpiritual things to them, and they receive thee, eat and drink what they ſet before thee, but that any ſhould bring their Corn, Hemp, Flax, Wool, Lambs, Piggs,30 Geeſe, Eggs, and Pullen, &c. to thy houſe, this is not Chriſts Ordination, ſo we deny it, thee, and thy practiſes.

Thou ſaies, You are ordained over a particular Place to feed the people with the Word, over which the Holy Ghoſt hath made you Overſeer, and to take ſuch things as are Conſecrated to you, pag. 58.

I Anſwer, The true Miniſtry is aſhamed of you; what a ſtir and a pitiful complaint is here for your Backs and Bellies? what a gaping is here for Tyth the wage of unrighteouſneſs? and thou tells people of living as the Lillies and Sparrows, yet Propheſies of your ruine and deſtruction if Tyth ſhould be taken from you, you deny the Call, Work, and Wage of Chriſts Miniſtry, his Miniſtry is ſent forth by himſelf, contrary to the Will of man, the worlds Miniſtry by man at Schools and Colledges, and the Approbation of the humane learned Company: Chriſts Miniſtries work is to preſent perfect, Epheſ. 4.8.12, 13. Col. 1.28. this you deny, and Preach and Print againſt witneſſing ſuch a ſtate, while upon earth the wage of Chriſts Miniſtry was, and is to eat and drink ſuch things as they ſet before them that receive them, no Tyth mentioned, no ſet Wage of the world, no yearly ſum of Money of the world which is your Wage; for ſhame call not thine an Overſeer made by the Holy Ghoſt: And Paul ſaid, I have coveted no mans Gold, nor their Silver, nor Apparel; which words none of you pariſh hirelings can ſpeak, but be condemned in their Conſciences, as thou haſt already confeſſed, thou art reproved for thy covetous practiſes, ſo ſhut out from Pauls Spirit who coveted not earthly things, Acts 20.28, 29. he ſpoke to the Overſeers of the Church, already purchaſed and redeemed by his blood: O doſt thou not bluſh to call your pariſh Aſſemblies a Church, who are as wilde, heady, proud, covetous, ſenſual, crooked, and perverſe, as the Cananites who are ready to devour any that ſpeaks from the Holy Ghoſt, as your Streets, Towns, Villedges, Cities, Markets, and Synagogues, make it manifeſt, and he ſpoke of greedy Wolves would come, ye are they, who ſay you are Chriſts Miniſters but are not content with his Wage, but plead for Tyth, yearly ſums of Money, Augmentations; you have got the words of the Holy men, the Sheeps clothing, but in Streets, Markets, and Synagogues, would even devour them,31 as it is in England at this day, but the Sheep are preſerved in the Lambs arm, and have a garment you cannot put on, in your filthy rags and covetouſneſs.

Thou ſaies, If Chriſt put an end to Tyth more then to any outward Property, then Tyth muſt be a peculiar Figure of ſomething which was to come: And thou ſaies, In all my wiſdom I could not tell thee what Tyth was a Figure of, pag. 61.

I Anſwer, I was at the houſe•here thou dwells, and a Friend with me, called John Slee, him thou asked what Tyth was a figure of? and thou was much lifted up, as if no Anſwer could be given, I for beare to anſwer to ſee thee ſwell and riſe, that in the fall thou might be aſhamed of thy boaſting, and an Anſwer was given and thou quieted, but thou art up again, who receive Chriſt, deny Tyth, as all ſuch ever did; but thou ſaies, It is Satans Wile to ruine, deſtroy, and confound the beſt of the Miniſtry, and for the ſimples ſake, I ſhall declare what Tyth was a Figure of, but thou may ſtumble,

The Treaſuries in which Tyth was put, figures forth Jeſus Chriſt, the Tyth which Nehemiah called the Treaſurers, the earthly Treaſures, figured forth the heavenly.

The earthly Treaſures in the earthly Treaſury, pointed at the heavenly Treaſures in Chriſt Jeſus: ſo ſaith Paul, In Chriſt is hid all the Treaſures of Wiſdom, and Knowledge, Col. 2, verſ. 3.

And Shelemiah the Prieſt, &c. diſtributed of the Tyth, the earthly Treaſures to the Brethren, a figure of Jeſus Chriſt, the everlaſting high Prieſt, who miniſters of the heavenly treaſures to all that abide in him, for in him are hid all the Treaſures of Wiſdom and Knowledge, and of his Fulneſſe Grace for Grace is received, Joh. 1.16. Read Nehemiah the 13. Chapter.

And in Malachi his dayes we read of a ſtore-houſe into which all the Tyth was to be put, even the earthly Treaſures, a figure of Jeſus Chriſt, in whom all fulneſſe dwells, according to the Fathers pleaſures, Col. 1.19. and there my be meat in my houſe, ſaith the Lord, ſo that in Iſrael none might complain for want, ſo came the Levite, Strangers, Fatherleſſe, and Widdows to be ſatisfied, Deut. 14.28, 29. in Chriſt this is fulfilled, who leads to his Fathers houſe, where is Bread enough,32 Oyl, Wine, and Milk to nouriſh the Iſrael of God, that no want, no complainer may be, Joh. 14 2. Joh. 4 14 So if thou were of God this thou Would receive, Mal. 3.10. and taken a plain Scripture in Heb. 7. Paul ſpeaks of Tyth in Abrahams dayes, and of Tyth in Levi his dayes, of the Prieſthood, Law, and carnal Commandment, and then he tells the Hebrews what is the ſum of all this, even the high Prieſt Jeſus ſaith he, Heb. 8.1. So that he ſheweth that Chriſt the high prieſt is the ſum, ſubſtance, life, or end of the things he before told of, and what be the things, even Tyth in Abrahams dayes, Levies dayes, Law, carnal Commandment, &c. Heb. 7. chap. and Heb 8.1. and this the truth in none can gainſay.

Thou ſaies, The man that was with me at thy houſe, ſaid, he was Chriſt: pag. 61.

I Anſwer, I his is a lye, he ſpoke no ſuch words.

Thou ſaies, I ſay I am Chriſt the Lord, who am come to judge the world: pag. 62.

I Anſwer, This is a lye, and by thy lyes thou makes it manifeſt thou delights in thy fathers work, I challenge thee to produce where ever I ſpoke or wrote ſuch a word, or any ſuch like thing to give thee any juſt ground for this thy Report, hatched out of thy wilful mind.

Thou ſaies, I cry out againſt Cuffs, Gaudineſs, Rings, Hoods, Vails, and bids me cry againſt them where I ſee theſe things uſed without modeſty: pag. 62.

I Anſwer, Now thou art come to plead for the Back, as I before ſaid, he who abode not in the truth, his pleading is againſt the truth, and what is wrought in them who abide in the truth; Iſaiah a Miniſter of the Spirit, he teſtified againſt the proud Ones, and their needleſſe Ornaments which they uſed to ſatiſfie their wanton minds, their bravery, &c. their round Tires like the Moon, their chains, bracelets, ear-rings, rings, changeable ſuits of apparel, glaſſes, fine linen, hoods, vails, &c. Iſa 3. Paul witneſſed againſt broidered hair, and not to be adorned in gold, pearls, coſtly aray, 1 Tim. 2.9, 10. So likewiſe Peter, 1. Pet. 3. In the ſame Spirit we witneſſe againſt all the ſought out faſhions and inventions of the world, which the curious, proud, fond mind runs a whoring after, and all your unneedful attire, which is to ſet up your ſelves above others, and to33 feed the luſt; we witneſſe againſt your Cuffs, Gold-Rings, Gold-Lace, Silver-Lace, Ribbons, and all other unneedful things, but the modeſt cloathing we own, and he that was a true Miniſter, he ſaid, Faſhion not your ſelves according to the world, nor according to the luſts in the time of ignorance, 1 Pet. 1.14. Rom. 12.2. but who is more in the worlds faſhions then the Prieſts, many whereof waſte as much in Ribbons and unneceſſary things on one ſuit of Cloathing as would buy a modeſt Raiment, thus is the Creation, which was created to be uſed in moderation, devoured on the luſt, and in the mean time many crying out of want, and thou and they brethren plead for theſe vanities and devouring wayes, and by your example preach them up; Oh woful guides, are ye, now ſaith Paul, be ye followers of me, even as I am of Chriſt, 1 Cor. 11.1. and Phil. 3.17. walk as you have us for an example, ſaith Paul, who teſtified againſt the worlds faſhions; now if your flocks muſt walk after the example of their blind leaders, then the whole pariſh muſt go in their Cuffs, Boot-hoſe-tops, Rings, coſtly aray, and live in pride, idleneſſe, and fulneſſe of bread, who then muſt maintain the Prieſt and his Family in their pride and idleneſſe, if that all ſhould follow his example, and live like Drones in idleneſſe, pride, fooliſh, and unneedful attire is of the Divel, and when the truth in Sons or Daughters ariſes againſt theſe things to bear witneſſe, he tells people it is but modeſty, decency, or according to their place, or breeding; thus he ſeeks to get his works juſtified, and here art thou ſeeking to juſtifie what the luſt, deviſes, gaudy, unneceſſary attire, and ſaies it is malice, or envie, w^ch ſpeaks againſt your pride, ſo ſits judge with thy evil thoughts of the Spirit of truth, which alwayes teſtified againſt the Divel and his works, and calls it railing, ſo thou art found out to be one, that Solomon ſpoke of, who art juſtifying the wicked and his inventions, and condemning the juſt, which witneſſes againſt your pride and vanities, ſo abomination to the Lord thou art, Prov. 17.15 this ſtands and ſhall ſtand a witneſſe againſt thee, according to that in thy Conſcience.

Thou ſayes, There is too much folly and ſelfiſhneſs in the beſt of you: Page. 64.

I anſwer: Tis well that once thou haſt ſpoken the truth, in34 confeſſing thy folly and ſelfiſhneſs and thy ſelfiſhneſs is highly ſeen in thy taking the tyth of two Pariſhes, which thou haſt been convinced of to be unrighteouſneſs, and in words haſt declared it, and me thou told when I was with thee, that thou could not plead for tyth by Scripture, but now with the reſt of thy dark brethren a•t thou pleading for it, and joyning with them, thou knows, to be the Caterpillars and the Locuſts; thus thou art getting the friendſhip of the world, and gaping for that thou haſt ſeen to be unrighteouſneſs, and thy folly, ſelfiſhneſs and covetouſneſs thou confeſſes, Judas confeſſed, who turned to the Prieſts that took tyth as thou doſt, and if thou forſake not, thou comes no further than Judas, which is confeſſion; ſo I leave thee in this thing, giving the Reader another mark to know thee by, which is ſelf-love, a lover of thy ſelf thou art, who rather than thou will deny the wages of unrighteouſneſs denies the Lord of life, all who take tyth deny Chriſt, who put an end to it, ſo are Antichriſts, ſo among the ſelf-lovers thou art, which Paul teſtified againſt, 2 Tim: 3: 2.

Again thou ſayes, When the Saints ſpoke, how that the bloud of Chriſt had purged away all their unrighteouſneſs and that they were as Chriſt in the preſent world; thou ſayes, they never made uſe of any of theſe Scriptures to any other end, then to ſet forth what they were in Gods account and favourable acceptation, yet in their fleſh they ſaw no good thing, but were conſcious of errors and ſins; page 64: 65. and thou all edges Job, David and Paul.

I anſwer: What haſt thou to do to meddle with the Saints or their conditions, who lives in the abominations, as pride, folly, ſelfiſhneſs and covetous practiſes, as thou confeſſes ſuch the Saints teſtified againſt, even againſt ſuch as thee; and the Apoſtles ſuffered mockings, ſcornings, buffettings, ſtoneings, impriſonment, yea and ſome of them death, for bearing witneſs againſt that Prieſthood that took tyth, and were covetous and ſelfiſh as thou confeſſes thou art: Oh that ever thou ſhould be ſo ſeared and paſt feeling, as to tell of Saints, of thy ſelf being a Miniſter of Chriſt, who art in that generation, by which the righteous evermore ſuffered; and thou art falſly charging the Saints, that they were not ſo purged nor ſo clean as they ſpoke of, but for ſuch and ſuch ends they ſo ſpoke; let all the wiſe in heart judge what thou knows of the Saints, who in another place art calling35 ſuch Saints as live in rage, violence and imagination, ſuch David called Heathen. Thou ſayes, The Saints in their fleſh ſaw no good thing, and were conſcious of errors and ſins: I confeſs there was a time, when Paul ſaid, I know that in my fleſh dwels no good thing, Rom. 7: 18. but then he was a wretched man, this was in his warfare, but there was a time, when fleſh was crucified with the affections and luſts, Gal: 5: 24. and he was crucified with Chriſt, and Chriſt lived in him, Gal: 2: 20. he was no wretched man then, when the law roſe up in him, ſin and fleſh appeared and was ſtrong, and led him captive, and he was a wretched man, condemned by the righteous law written in the heart, which ſhewed him ſin, and made him cry out, who ſhall deliver, Rom: 7. now there was a time, when he ſaid, he hath delivered, Col: 1.13. then no more who ſhall, who ſhall, but he hath, he hath; if thou had been of God, thou would have ſeen thorough his ſeveral conditions he paſſed thorough, he became dead to the Law, Gal: 2: 19: ſo to ſin, for while man ſins, the Law is added, and though there was a time when he cried out of ſin and death, Rom 7. yet there was a time when ſin and death he was freed from, Rom: 8.2. and he was more than a conquer or, and death was aboliſhed, 2 Tim: 1: 10: even that death which before he complained of, then who ſhall lay any thing to the charge of Gods elect, death being aboliſhed, it is God that juſtifieth, who is he that condemneth. Rom. 8.33, 34. now thou art charging ſuch with errors and ſins, and Job was a juſt and a perfect man, and he abhorred ſelf and covetous practiſes which thou lives in, Job 1, 1. Job 42.5, 6. and David overcome with a temptation, he cried for a new heart, a clean heart, Pſal. 51.10. he found no peace till a clean heart was reſtored to him, and did not plead for the old heart nor the works thereof, as thou doſt.

Again thou ſayes, Pauls trembling brought ſuch a peircing ſight with it, that ever afterwards he ſaw a body of corruption, a fleſhly part in him, ſighting and carrying him forth many times to the law of ſin; Page 69.

I anſwer: That of God in all conſciences ſhall witneſs againſt thee, as it riſes, that all thy pleading is for deceit, ſometime for maſterſhip, which Chriſt forbad, for tyth which he put an end unto, ſometime for unneceſſary clothing, and much for ſin, and Sow-like, thou would have filth and mire to wallow in, and36 thy ſpeech of Pauls is a lie, who ſaith, ever after his trembling he ſaw a body of corruption, &c. his words is a witneſs againſt thee, ſo would make people believe he ſowed to the fleſh, for ſuch reap corruption, but he ſowed to the ſpirit, and reaped life, Gal. 2.10. Chriſt the life lived in him, and Paul witneſſed a freeing from death and corruption, and death was aboliſhed, Ro. 8.2. 2 Tim. 1 10. and fleſh was crucified, and in that thou ſaies, ſtill fighting, thats a lie, he came to be more than a Conquerour, Rom. 8 in Chriſt, who aboliſhed death; thus with evil thoughts thou art judging the Apoſtle, and looking upon him to be as one of thy Saints, as thou calls them, who live in rage, violence, and imaginations, which are heathen.

Thou ſaies, Away with fleſhly, bodily, litteral Trembling, and quivering, terming it to be Belſhazzars trembling, or a fit of Mahomet, when the falling evil fell upon him, &c. page 70. Or like a man poſſeſſed with the Devil.

I anſwer, Oh that ever people ſhould be ſo bewitched as to follow thee, and ſuch like, who gets thy living with trading with the words of the holy men of God, which were ſpoken forth freely, and blaſphemes and reviles that which they witneſſed; what if thou had ſeen David roaring, his fleſh trembling, Pſal 119.120. or Ieremiah all his bones ſhaking, he like a drunken man, Ier. 23.9. and Iob trembling, all his bones ſhaking, Iob 4 14. Habbakkuk trembling, and his lips quivering, Hab. 3.17? What if thou had ſeen theſe, would thou have told them, or the Nations to make them odious in the eyes thereof, that their trembling was like a fit of Mahomet, when the falling evil fell upon him, or that they were like men poſſeſſed with Devils; I know thou art ſeared and paſt feeling, you that are his hearers take heed how you hold up ſuch a one, who as a bruit beaſt, ſpeaks evil of the thing he knows not, and when thou haſt filled up the meaſure of thine iniquity, the Lord will cut the off, who ſpeaks evill of his power, and them that are witneſſes of it.

Thou bids me prove, that the Prieſts were to maintain the Fatherleſs, Widdows, and Strangers, page 73.

I anſwer, Thou may read that out of the Tyth, ſuch were to be maintained, Deut. 14.28, 29. and that by Commandment from the Lord, they had as much property to their ſhare in Tyth, as the Levite, and your ſelfiſhneſs herein appears, in crying up37 your own property in, and to Tyth, but as for the fatherleſs, widdow, and ſtrangers, their property to Tyth, I never heard Prieſt plead for, and their property was as abſolute to Tyth, as the Levites, as the Scripture declares; ſo that if from the Commandment under the Law you could prove Tyth your property, then were it alſo the property of the fatherleſs, widdow, and ſtrangers, then may it be truly ſaid of you, there is not a Tything Prieſt in England, that pleads the cauſe of the fatherleſs, widdow and ſtrangers: The firſt Prieſthood took Tyth by a Law, Heb. 7. and by a Commandment, but the Law is changed, and the Commandement diſſanulled by Chriſt Jeſus, and that he confirmed it by a Law to his Miniſtry he ſent forth, this remains for you to prove; but thou bids me prove that the Prieſts was to maintain the fatherleſs, &c. thou ſot, was not Iſrael a Kingdom of Prieſts, as Gods Covenant they kept, Exod. 19.6. and Shelemiah the Prieſt, and others diſtributed to the brethren, Nehe. 13.13. the Scripture mentions a teaching Prieſt, and the ſeveral Tythings according to the Scriptures, in their places I own.

Thou ſaies, I that deny Tyth to be the Miniſters due, am a Robber of God, Prov. 3.9. Mall. 3.8.

I anſwer, thou runs far to plead for the wages of unrighteouſneſs, in the time of the Law Tyth was an Ordinance, ſo who denied to pay it, robbed God; but Chriſt is come and hath put an end to the Law, Prieſthood, Commandment, and the hand-writing of Ordinances he blotted out, Heb. 7.12, 18. Col. 2.14. and the Ordinance for the Prieſthood and for the Tyth, was in the hand-writing, written with the hand he blotted out, and that he ordained Tyth again to the twelve, ſeventy, or Apoſtles, this prove; elſe its not your due; but thou tells me, I am guilty of Ananias his ſin, in ſpeaking againſt your Tyth; I anſwer, Ananias, his not giving Tyth to the hireling Prieſt, was not his ſin, nor his not giving Tyth to the Apoſtles, but his lying, Acts 5.1, 2, 3, 4, 5. for ſaid the Apoſtle, while it remained it was his own, and after it was ſold it was in his own power; but in his lying was the ſin; but verily thou adds lit to lie, as if lying were no ſin.

Thou ſaies, that Chriſt put an end to Tyth in his time, we find the contrary, Matt. 23.23.

I anſwer, This he ſpoke to the Jews, who had the Prieſts, and38 an Ordinance to pay Tyth, ſo in its time, the paying of Tyth was not to be neglected; ſo Chriſt the end of all figures, he owned every figure in its place; he who put an end to Circumciſion outwardly, he was circumciſed, Luke 2.21. he who was the end of the Temple, and the Temple worſhip, he owned the Temple in its place and time, and caſt out the prophaners thereof; he who was the end of the firſt Prieſthood, work and wage, owned it in its place, and ſpoke againſt negl gence in the ſame, and this was by him done, that all might ſee that the firſt Prieſthood and its appurtenances was commanded of God, and in its time not to be neglected; ſo the Temple, the Prieſthood, Tyth, Circumciſion, &c. in their place he owned, becauſe they were Ordinances of God and were not blotted out till Chriſt was offered up, but when he was offered up, then be blotted out the hand writing of Ordinances, Col. 2.14. and Paul recieving him in ſpirit and life, preaching down the Temple and that worſhip, and called the Temple an Idol, 1 Cor. 8.10. he called them Witches who would have Circumciſion up again, Gal. 3.1. and that Prieſthood, work and wave, Law and Commandment, was changed and diſſanulled, when Chriſt was offered up. Col. 2.14. H.b. 7.12.18. and thou art yet groping among the Phariſees, and would have the Levites wage, but not do the Levites work, but Chriſt of the Tribe of Iudah, put an end to the firſt Prieſthood, work and wage, and ſent out a Miniſtry, and ordained a wage, Matt. 10. Luke 10. and Paul allowed of that Ordination; already ordained for the preachers of the Goſpel, but Tyth was not ordained, mentioned, nor required, 1 Cor. 9.4.14.

Thou ſaies, the building election upon our receiving Chriſt, is a building upon the ſand, page 81.

I anſwer, no man comes to Chriſt, nor receives Chriſt, but ſuch as the Father draws to him, Iohn 6.44. and ſuch as herein receive him, and ſo builds on him, is this the ſand, or doſt thou call this the ſand, but the election none obtain who build any where elſe, and this excludes ſelf, and ſelfiſh power, and mans merits, as thou calls them, and thou art one of them which Paul a witneſs of the election, witneſſed againſt, 2 Tim. 3.1. to the 10. a ſelf-lover I have proved thee to be, covetous thou confeſſes thou art, a boaſter, ſaying thou haſt recieved the annointing to preach, but bears the marks of all the deceivers, proud, heady,39 high minded, pleading to be called Maſter, though Chriſt forbad it, a lover of pleaſures, ſports, games, recreations, of the ſtock of Nimrod the cunning hunter, &c

Thou ſaies, I may as well ſay the Magiſtrate, Souldier, Landlord, Labourer, denies Christ in taking Cuſtome, Pay, Rent, Wages, as ſay, Thou denies Chriſt, in taking Tyth: Pag. 83.

I anſwer: This is a lye, How gladly would thou have thy two pariſh Tyth juſtified: as for the Magiſtrate, ſaith Paul, For this cauſe pay you tribute, R•m. 13 6, 7. Render to all their dues, Tribute to whom it is due, Cuſtome to whom it is due, and Souldiers be content with your wages, Luke 3 14. And James allows of the Labourers hire, Jam 5.4, &c. yet this I ſay, Magiſtrates, Souldiers, Landlords as thou calls them, and Labourers, who act contrary to that in their conſcience, and live in violence, covetouſneſſe, deceit, and oppreſſion, in ſo doing they deny Chriſt who comes to eſtabliſh righteouſneſſe in the earth, and to remove oppreſſion; but their denying of Chriſt doth not leſſen thy iniquity, who if thou wert a Miniſter of Chriſt as thou ſaies thou would be found in him a witneſſe againſt all that in words and works deny him, all that live in covetous practiſes, folly, and ſelfiſhneſſe, violence and oppreſſion, deny Chriſt; all that live in rage, violence, imaginations, deny Chriſt, though thou call ſuch Saints, and thou that upholds the figure art Antichriſt, and the ſame in thee that upholds the figures leads thee into covetous practiſes, ſo in thy works thou denies Chriſt, ſo art Anti chriſt, and Paul hired an houſe, Acts 28.30.

Thou ſaies, That which defiles doth not come from power properly, but from weakneſſe, or want of power: Page 83.

I anſwer: That which defiles is a power, and though in thy ſwelling words thou ſaies the Lamb is thy companion, and lies between thy breſts, yet another prevails over thee and leads thee into covetous practiſes, into pride, to plead for maſterſhip, which Chriſt, the power of God forbad, and that which defiles the holy men of God called a power, even the power of darkneſſe, and prove thou the contrary if thou can, Epheſ. 2.2. Col. 1.13. and this is not weak but ſtrong in thee, as all who are of underſtanding40 hearts may diſcern, who reads over thy Book, and knows thy practiſes.

Thou ſaies, God beholds no iniquity in Jacob, yet Jacob ſees iniquity in himſelf: pag 84.

I anſwer: Where iniquity is, God ſees it, Heb 4.13. all things are naked and open unto his eyes, and Jacob thou knows not, which God ſees not iniquity in, and what haſt thou to do to medle with Jacob, who art Eſau a hunter, a man in covetous practiſes, as thou confeſſes, and thou ſhalt know that he ſees iniquity in thee when he comes to give thee thy reward.

Thou ſaies, There is a real, total, thorough eternal purging here in Gods account, who reckons Saints by his Grace, and yet while the fleſh remains, it Will hanker after the fleſh, and beget breathings after it ſelf, and things below: page 84.

I anſwer: In all theſe things thou ſeeks a cover for thy covetous practiſes, and thou art an Idolater who lives therein, Col. 3.5. and God doth not look upon thee to be purged who art in dead works and pleads for them, ſo knows not that blood which purges from dead works, and what haſt thou to do to talk of Grace who turns it into laciviouſneſs, Jude 4. ſo art of old ordained to condemnation, it taught the Saints to deny ungodlineſſe, and by it they were ſaved, yea already it had ſaved them, 2 Tim. 1 9. Epheſ. 2.8. Tit. 2.11, 12. now this Grace thou doſt but talk of it, it inwardly reproves thee as thou confeſſes for thy covetous practiſes, but thou keeps in thy covetouſneſſe, ſo turns it into laſciviouſneſſe; and the Saints they witneſſed Fleſh crucified, with the affections, and luſts thereof, Gal. 5. verſ. 24.

Thou art telling of a Meſſenger of Satan ſent to buffet Paul, to upbraid him with his inward pride: page 87. 2 Cor. 12. verſ. 7.

I anſwer: 'Tis true, a Meſſenger of Satan buffered Paul, but thou art the meſſenger of Satan, who art charging him with inward pride, when at the Scripture mentions no ſuch thing.

And in as much as I ſaid, Chriſt is the end of ſin, and the end of Condemnation, thou revileſt me for it, and calls41 it a new phraſe like my form, and that I grow worſe and worſe: Page 89.

Anſw. What I there ſaid, all who are of God will it own, and the thing is plain, but being of the off ſpring of Amalek thou muſt needs brawl and wrangle; Dan. 9.24. is it not he that makes and end of ſin, 1 John 3.5. doth not he by his coming put an end to ſin, ſo is the end thereof; and here he is known who is without end; and 1 Pet. 4.7. the end of all things is at hand; the end of all things (ſaith he) what is this but Chriſt? if the end of all things, then of ſin: what ground haſt thou to wrangle for this ſaying? and if thou knew Chriſt, thou would know him to be the end of condemnation; Is not the Law added becauſe of tranſgreſſion, till the Seed who is the end of ſin and condemnation, which is becauſe of ſin? Gal. 3.19 and Rom. 8.1. no condemnation to them that are in Chriſt: ſo ſee thy folly, who wrangles at plain words, but remembers not thy own ſayes which thou haſt no ground of Scripture for, as ſtrong Fiat, third principle of the elementary world, calling the ſoul a little map of the great world; and page 104.107.108. of thy book, the moſt of it is thy own thoughts and imaginations.

And in as much as I ſaid, John wrote to ſuch as were not come thorough the confeſſion to babes, young men and fathers, then by my own confeſſion, thou ſayes, he wrote to all ſorts of Chriſtians to confeſs ſin: Page 90.

I anſwer: Fain thou would have thy Idols ſpared all thy dayes, and thy green trees not cut down to worſhip under, and ſtumbling at the Light thou ſtumbles at the Scriptures and at my words; did I write any thing as to give thee a ground to ſay, that babes, young men and fathers were ſinners, ſo ought to confeſs ſin? I ſaid, he wrote to ſuch as were not come thorough the confeſſion; read without, 1 John 1.8, 9. thou art blind within, and he wrote to children not to ſin; yet if any, &c. 1 John 2.1. he wrote to young men, and ſayes they were ſtrong, and the word of God abode in them, and they had overcome the wicked one, 1 John 2.14. and he wrote to fathers, who knew him that was in the beginning, and he that abid sin him ſins not, 1 John 3.6. So here is nothing to be found for thee to uphold ſin thy fathers image; and ſaith John, he that is born of God ſins42 not, he is kept that the wicked one touch him not, 1 John 5.18. and no way can thou pleaſe thy bewitched hearers more withal, than in poſſeſſing them, that they muſt live in ſin here and have heaven hereafter; but know this, O you bewitched people, that if you live not the life of the righteous, you cannot die the death of the righteouſ, if you live not the life of the righteous, your latter end cannot be like his: ſo be warned, HELL gapes for the wicked.

Thou ſayes, There is a natural man and a ſpiritual man, and each one of theſe have a

THE Lip of Truth Opened, Againſt a Dawber with untem­pered Morter.

THE Lip of Truth Opened, Againſt a Dawber with untempered Morter.